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2020, January 26 ~Isaiah 9:1-4 and 1 Corinthians 1:10-18

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Isaiah 9:1-4

Reading

1 There will be no gloom for those who were in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.
2 The people who walked in darkness have seen a great light; those who lived in a land of deep darkness– on them light has shined.
3 You have multiplied the nation, you have increased its joy; they rejoice before you as with joy at the harvest, as people exult when dividing plunder.
4 For the yoke of their burden, and the bar across their shoulders, the rod of their oppressor,
you have broken as on the day of Midian.

Commentary

The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.

Today’s reading is part of a seven-verse “insert” that doesn’t fit well with the chapters and verses before and after it. These verses described a new king (likely Hezekiah who overcame the Assyrian siege of Jerusalem in 701 BCE) who will restore lands of two of the Tribes of Israel (Naphtali and Zebulun) taken by the Assyrians in 733.

In verse 4, the author recalled the victory of Gideon and 300 men with trumpets over the Midianites (Judges 7:15-25) and said the king will remove the yoke of military oppression imposed on Israel.

1 Corinthians 1:10-18

Reading

10 Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose. 11 For it has been reported to me by Chloe’s people that there are quarrels among you, my brothers and sisters. 12 What I mean is that each of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.” 13 Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Crispus and Gaius, 15 so that no one can say that you were baptized in my name. 16 (I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized anyone else.) 17 For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power.
18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.

Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

Today’s reading from the opening chapter of the letter follows last week’s reading. In it, Paul called for unity among the Corinthian Jesus Followers. He emphasized that loyalty to a single teacher or to one’s baptizer is not proper and noted that the Christ is not divisible (v.13).

Paul appeared to believe that the primary divisions were between followers of Apollos and himself (v.12 and 3:22). Apollos was from Alexandria in Egypt and was known for his eloquence and knowledge of scriptures (Acts 18:24-28).

Paul identified “eloquent wisdom” (v.17) as the cause of the divisions and a threat to the power of the cross of the Christ.

2019, December 22 ~ Isaiah 7:10-16 and Romans 1:1-7

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Isaiah 7:10-16

Reading

Again, the LORD spoke to Ahaz, saying,
Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven.
But Ahaz said, I will not ask, and I will not put the LORD to the test.
Then Isaiah said: “Hear then, O house of David! Is it too little for you to weary mortals, that you weary my God also?
Therefore, the LORD himself will give you a sign. Look, the young woman is with child and shall bear a son and shall name him Immanuel.
He shall eat curds and honey by the time he knows how to refuse the evil and choose the good. For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted.”

Commentary

The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.

Chapter 7 is an account of Isaiah’s involvement in the politics of the Kingdom of Judea in the years preceding the Assyrian conquest in 722 BCE of Northern Israel.

The King of Judea (Ahaz) was considering entering an alliance with Assyria against Northern Israel and Syria (Aram) – the “two kings you [Ahaz] are in dread” (v.16). Isaiah urged Ahaz not to enter the alliance. To strengthen the force of Isaiah’s advice, YHWH (through Isaiah) offered Ahaz a “sign” that Isaiah’s advice was sound. Ahaz refused (“I will not put the LORD to the test”), but Isaiah persisted in giving a sign.

The sign was that a “young woman” (v.14) would bear a son whose name would be Immanuel (God is with us). Notwithstanding Isaiah’s advice, Ahaz became a vassal of Assyria.

The “young woman” is usually identified by scholars as the mother of Hezekiah, the king of Judea who succeeded Ahaz and successfully resisted the Assyrians until 701 BCE.

The Hebrew word “almah” (young woman) was translated into Greek in the Septuagint (LXX) as “parthenos” (generally translated as “virgin.”) The version of the Hebrew Scriptures that the Gospel writers knew and used was the LXX, which is why Matt. 1:23 quoted Isaiah as “a virgin shall conceive and bear a son and they shall name him Emmanuel.”

Romans 1:1-7

Reading

Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God,
which he promised beforehand through his prophets in the holy scriptures,
the gospel concerning his Son, who was descended from David according to the flesh
and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our LORD,
through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name,
including yourselves who are called to belong to Jesus Christ,
To all God’s beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the LORD Jesus Christ.

Commentary

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

Nero’s predecessor (Claudius) expelled the Jews from Rome in 49 CE. During Nero’s reign (54-68 CE), he allowed Jews (including Jewish Jesus Followers) to return, and this created tensions within the Jesus Follower Community. (They were not called “Christians” until the 80’s.)

Paul died in 62 or 63 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, continued to have expectations about the fullness of the Coming of the Messiah.

Today’s reading is the opening verses of the Letter. It is noteworthy that Paul refers to himself (v.1) as an “apostle” – one who is sent forth. Paul connected the Jesus Follower Movement to the Hebrew Scriptures (v.2) and stated that Jesus the Christ was descended from David (v.3).

Paul asserted that Jesus was “declared to be Son of God” by resurrection from the dead (v.4). In the Gospels (all of which were written later), this declaration was stated to occur earlier and earlier. In Mark and Matthew, it is at Jesus’ Baptism. In Luke, it is at the Annunciation. In John, the LOGOS, the Christ and Jesus are conflated from “the beginning.”

2019, August 11 ~ Isaiah 1:1,10-20 and Hebrews 11:1-3, 8-16

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Isaiah 1:1,10-20

The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.

Today’s reading is from First Isaiah and is an indictment of Israel (and particularly Judea) for religious infidelity. The first verse sets the time period as being from 735 BCE (the ending years of the reign of Uzziah – also known as Azariah) to the 14th year of the reign of Hezekiah (701 BCE – when the Assyrians besieged Jerusalem). This was a time of the ascendancy of the Assyrian Empire which conquered Northern Israel in 722 BCE and threatened Judea during all this time.

The balance of the reading is a strong prophetic statement condemning worship divorced from social justice (vv. 10-17), a theme also found in Amos, Micah and Jeremiah. Sodom and Gomorrah (v.10) were commonly used symbols for divine judgement on immorality. In Genesis, the evil done by those cities was not showing hospitality (a high value) by threatening to commit sexual violence upon visitors to Lot’s home (Gen.19:5).

The verses then shifted from condemnation to a legal argument (v.18) in which YHWH offered forgiveness if Judea repented, but said Judea would be “devoured by the sword” (v.20) if it did not repent. Except for a short period under King Josiah (640 to 609 BCE) Jerusalem did not repent, and it was conquered by the Babylonians – the successors to the Assyrians – in 597 BCE. The Exile began in 587 BCE.

Hebrews 11:1-3, 8-16

The Letter to the Hebrews was an anonymous sermon to both Jewish and Gentile Jesus Followers, urging them to maintain their Faith and Hope in the face of hardship. The letter developed a number of important images such as Jesus the Christ as the High Priest.

Today’s reading presented faith as insight into a sacred world of reality, and spoke of faith as a concrete reality by using words such as “assurance” and “conviction.” An example of faith was Abraham’s obedience to leave his homeland and travel to Canaan (Genesis 12). His faith was rewarded by his being the father of numerous descendants. In some manuscripts of Hebrews, Sarah’s faith is paralleled to Abraham’s and she is also presented as a heroic person of faith.

2018, July 29 ~ 2 Kings 4:42-44 and Ephesians 3:14-21

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2 Kings 4:42-44

Elijah and his successor, Elisha, were two of the great prophets (speakers for YHWH) in Jewish History. They opposed the (mostly) Baal-worshiping kings in Northern Israel for 90 years (from approximately 873 to 784 BCE), and their stories comprise about 40% of the Book of Kings.

The authors of the Book of Kings were also the authors of the books of Deuteronomy, Joshua, Judges and Samuel. These books were given their final form around 550 BCE – long after the events they described. The authors used the stories in these books to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

Elijah and Elisha are both credited with numerous healings, restoring people to life, and other extraordinary events involving food, such as the one recounted in today’s reading.

Prior to today’ reading, there was a famine in the land. Elisha took a limited amount of food from a man from Baal-shalishah. He directed that the food be given to 100 people, and (miraculously) there was more food left over than to begin with. The Deuteronomist recounts (v. 43) that this was caused by the power of YHWH (translated as LORD in capital letters).

In today’s passage, even the name of the town (Baal-shalishah) shows that Baal worship was continuing in Israel in the 700’s BCE. Modern archeological evidence shows that significant Baal worship also continued in Southern Israel (Judea) – alongside worship of YHWH – until the beginning of the Babylonian Captivity in 586 BCE.

Ephesians 3:14-21

Ephesus was a large and prosperous city in what is now western Turkey. In the Acts of the Apostles and 1 Corinthians, Paul is said to have visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they didn’t always agree on what it meant to be a Jesus Follower.

Because the letter contains a number of terms not used in Paul’s other letters and gives new meanings to some of Paul’s characteristic terms, most scholars believe that this letter was written by one of Paul’s disciples late in the First Century. The letter was intended to unify the Jesus Follower community in Ephesus. The first three chapters are theological teachings and the last three chapters consist of ethical exhortations.

In today’s reading, the author continues his efforts to unify the Jewish Jesus Followers and the Gentile Jesus Followers in Ephesus. Here, he reminds them that they are all part of the “family” of the Father and prays that they will be “rooted and grounded in love.” The author emphasizes that the love of Christ surpasses knowledge.

Today’s reading concludes (vv. 20-21) with a “doxology” – a statement of glory and praise of God who can perfect the church through the Spirit.

2018, July 15 ~ Amos 7:7-15 and Ephesians 1:3-14

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Amos 7:7-15

After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel) and the South (called Judea). The reign of King Jeroboam II of Israel (788 to 747 BCE) was very prosperous but was a time of great inequality between rich and poor. Amos was a cattle herder who also took care of fig trees in Judea, but he was called by YHWH to prophesy against Israel from about 760 to 750 BCE.

Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel).

In today’s reading, Amos told Israel that it was not measuring up to YHWH’s plumb line and that it would be destroyed if it did not reform. He then disputed with the King’s appointed priest, Amaziah, who told Amos to stop prophesying in Israel, and to go back to Judea. Amos responded that he was not a “professional” prophet but had been called by YHWH to prophesy to Israel.

In 722 BCE, just as YHWH told Amos to say, the Assyrians conquered Israel. Samaria was the capital of Israel, and because Assyrians intermarried with Samaritans, Samaritans were looked down upon by Judeans.

Ephesians 1:3-14

Ephesus was a large and prosperous city in what is now western Turkey. In the Acts of the Apostles and 1 Corinthians, Paul is said to have visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they didn’t always agree on what it meant to be a Jesus Follower.

Because the letter contains a number of terms not used in Paul’s other letters and gives new meanings to some of Paul’s characteristic terms, most scholars believe that this letter was written by one of Paul’s disciples late in the First Century. The letter was intended to unify the Jesus Follower community in Ephesus. The first three chapters are theological teachings and the last three chapters consist of ethical exhortations.

In today’s reading, the author emphasized the shared beliefs for Jesus Followers, and that the Christ is the mediator of divine blessings. Because some of the vocabulary in this letter is different from most of Paul’s letters, scholars are divided about whether this letter was written by Paul (who died in 62 or 63) or if it was written later in the 1st Century by an admirer of Paul.

2018, May 27 ~ Isaiah 6:1-8 and Romans 8:12-17

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Isaiah 6:1-8

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and called for Jerusalem to repent in the 30 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gave encouragement to Judeans who returned to Jerusalem (which had been largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is usually referred to as “the Call of Isaiah.” Using the reigns of kings as a way of denoting years was a common method, and King Uzziah of the Kingdom of Judea died in 733 BCE, at a time when the Assyrian Empire was dominant. The Assyrians conquered the Kingdom of Israel (the Northern 10 Tribes) in 722 BCE.

The scene of Isaiah’s Call is intended to inspire awe and uses hyperbole (the hem of the Lord’s robe fills the temple) (v.1) to create that sense. The Lord is surrounded by angels – seraphs (literally, “burning ones”) with six wings, two of which cover their “feet” (a customary euphemism in Hebrew Scriptures for one’s private parts).

Just as Samuel responded to the Lord’s call in 1 Sam. 3, Isaiah responds with the same words: “Here I am; send me” (v.8).

Romans 8:12-17

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

Today’s verses place in opposition “the Spirit” on the one hand and “the flesh” and “the body” on the other. In doing this, Paul was using these terms as “verbal shorthand” for concepts he developed in this and other epistles.

Paul was not denigrating human bodies as intrinsically opposed to the Spirit. Instead, he used “the flesh” and “the body” to as shorthand for the “values of the world” – or “the System” – values that exalt power, self-centeredness, autonomy, and personal achievement as a measure of a person’s worth. Similarly, Paul criticized the idea that slavish obedience to the Law would enable one to “earn” or “merit” salvation or wholeness.

Salvation is a byproduct (not the goal) of living in the Spirit, and the Spirit bears witness to the fact that we are children of God and heirs of God with Christ (v.17). We only need accept that gift and live into it.

2018, January 21 ~ Jonah 3:1-5, 10; 1 Corinthians 7:29-31

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Jonah 3:1-5, 10

The Book of Jonah is one of the shortest (and most humorous) books in the Bible, and is included in the 12 Minor Prophets. Though Jonah is never described in the book as a “prophet,” he is a “prophet” who eventually spoke for YHWH by urging the people of Nineveh to repent.

The story was written after the Exile (after 539 BCE), but was set earlier when Assyria was threatening Israel and Judea (850 to 600 BCE). The Northern 10 tribes (Israel) was conquered by Assyria in 722 BCE.

For Judeans, converting Nineveh (the capital of Assyria) was unthinkable, and Jonah tried to avoid doing it. When first told by YHWH to go to Nineveh (northern modern Iraq), Jonah got on a ship to Tarshish (modern Spain) – as far from Assyria as possible in the then-known world.

When the ship foundered because of Jonah’s presence and violation of YHWH’s direction to go to Nineveh, the sailors threw him overboard and Jonah was swallowed by a large fish. Jonah prayed for deliverance, and the fish “spewed him out on dry land” (v. 2.10).

In today’s reading, YHWH again directed Jonah to go to Nineveh, where Jonah told the people the city would be destroyed in 40 days. The people proclaimed a fast, and God spared the city.

The story emphasized two theological understandings that are found in much of the Hebrew Bible: (1) God directs all that happens and (2) God sometimes has a change of mind. It also presented a view that countered the exclusivism of Ezra and Nehemiah (YHWH worship is only for Judeans) and affirmed that God’s mercy is for all people, even one’s enemies.

1 Corinthians 7:29-31

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic; Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) (likely while Paul was in Ephesus) and presented his views on many issues that were controversial in the early Jesus Follower Community.

Today’s reading reflects Paul’s understanding that the current economic system in Corinth (private property, slavery, commerce) and social forms (such as patriarchal marriage) were about to disappear (v. 31) when a new order arrived. Over time, these notions evolved into the idea of the “Second Coming” of the Christ.

The “Second Coming” developed relatively early in the Jesus Follower Movement because Jesus of Nazareth had not fulfilled all the traditional “job descriptions” of the Messiah in his earthly life – the nation was not unified; the Romans were not expelled; Shalom (peace and order) did not reign. It became understood that at the Second Coming, all will be fulfilled.

2017, November 5 ~ Joshua 3:7-17; Micah 3:5-12; 1 Thessalonians 2:9-13

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During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.

In many Episcopal congregations, instead of the readings discussed below, the readings for All Saints’ Day will be used on Sunday, November 5, 2017.

Joshua 3:7-17

The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel and Kings). These books are didactic – the message was that the fortunes of Ancient Israel depended on faithfulness of the people and their kings in worshiping YHWH.

The Book of Joshua covers the entry of the Israelites into the Promised Land by crossing the River Jordan, the swift conquest by Joshua of the people that were in the land (starting with Jericho), allocation of lands among the tribes, and concludes with the “Covenant at Shechem” by which the people swore (acting as their own witnesses) to be faithful to YHWH. If the events are historical, they would have occurred around 1200 BCE.

In today’s reading, YHWH committed continuing faithfulness to Joshua and directed that the Ark of the Covenant (which contained the tablets Moses brought down from Mount Sinai/Horeb) be carried by priests across the Jordan. Just as with the Sea of Reeds/Red Sea, the River Jordan stopped flowing and the people walked across the riverbed.

Micah 3:5-12

Micah was among the earliest of the 12 “Minor Prophets.” Their works are much shorter than those of the “Major Prophets” (Isaiah, Jeremiah and Ezekiel), and were assembled on one scroll in the Hebrew Bible. Most scholars date Micah’s prophesies to 722 to 700 BCE. This short Book is in three sections: oracles of judgment and condemnation, particularly of Jerusalem (Ch. 1-3); oracles of hope (Ch. 4-5); and a lawsuit by God, a judgment by God, and a lament that moves to hope (Ch.6-7).

In today’s reading, Micah condemned the false prophets in Jerusalem who gave favorable prophesies to those with means, but not to those in need (v.5). He warned the rulers of Jerusalem/Zion that the city and the Temple would be destroyed because of their corruption (v.11-12). He stated that the fate of Samaria/Israel/Jacob (conquered by the Assyrians in 722 BCE) would also befall Jerusalem. Jerusalem was conquered by the Babylonians in 597 BCE.

1 Thessalonians 2:9-13

Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Thessaloniki is a seaport and was the capital of Macedonia. The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul tells of his efforts in bringing the good news to the Thessalonians, and rejoices that they accepted the word as God’s word at work within them.

2017, October 8 ~ Exodus 20:1-4, 7-9, 12-20; Isaiah 5:1-7; Philippians 3:4b-14

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During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.

Exodus 20:1-4, 7-9, 12-20

Today’s reading is set at Mount Sinai (“Horeb” in other parts of Exodus and in Deuteronomy) during the time in the Wilderness. In a theophany (appearance of the Divine) in thunder, lightning and smoke (v. 18), YHWH gave the Decalogue – the ten “words” (v.1) – often called the Ten Commandments. The structure of the Decalogue was a covenant: YHWH recounted what had been done for the Israelites (v.2) and then directed reciprocal obligations of the Israelites (v. 3-17). Because Ancient Israel was a patriarchal society, the words were addressed to men, and wives “belonged to” men, just as houses and other items did (v.17).

This version of the Decalogue is called the “Priestly Decalogue.” Other versions of the Decalogue appear in Exodus 34:11-26 (the “Ritual Decalogue”) and in Deuteronomy 5:6-21. In the Deuteronomic version, wives do not “belong” to men (Dt. 5:21), and the rationale for the Sabbath is the liberation from Egypt rather than YHWH’s resting on the seventh day of creation.

Isaiah 5:1-7

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written by “Isaiah of Jerusalem” in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and gives encouragement to the Judeans who returned to Jerusalem after the Exile.

Today, Isaiah spoke for YHWH and expressed love for the vineyard (Israel – the northern 10 tribes) and its plantings (Judea/Judah). Verse 7 contains a double word play in Hebrew: YHWH expected justice (mishpat) but saw bloodshed (mishpah), expected righteousness (tsedaqah) but heard a cry (tse’aqah). As a result, the vineyard will be destroyed (v. 5-6). The Assyrians conquered Israel in 722 BCE, and the Babylonians conquered Judea in 597 and 587 BCE.

Philippians 3:4b-14

Philippi was a major city in Macedonia (northern Greece) on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. He wrote this letter from prison, but it is not clear if he was in Rome, Caesarea or Ephesus.

Today’s reading follows verses (2-4a) in which Paul opposed “Judaisers” – Jesus Followers who claimed that a person needed to be circumcised to be a Jesus Follower. (This was a major issue in the early Jesus Follower Movement.) In later epistles, Paul used “flesh” to mean human weakness. Here, however, he used it to mean an emphasis on physical rituals. Paul spoke of his own Jewish credentials (v.4-6) but rejected them as “rubbish” (his actual word in Greek is much stronger) because he is now in “righteousness” (a right relationship) with God through his faith in the resurrection of Jesus the Christ (v.9-10).

2017, September 24 ~ Exodus 16:2-15; Jonah 3:10-4:11; Philippians 1:21-30

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During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.

Exodus 16:2-15

The Book of Exodus covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Today’s reading was set one month after the Crossing of the Sea of Reeds. It combines two traditions – finding manna and the arrival of quail (meat). The manna story is Priestly as shown by the prohibition on collecting manna on the Sabbath (v. 5). Manna (which literally means “what is it?”) is the carbohydrate-rich excretion of two scale insects that feed on twigs of tamarisk trees. It can be purchased, even today, in the Arab Quarter of Jerusalem.

One of the overarching themes of the Book of Exodus is acknowledging that YHWH is Israel’s God, and Moses and Aaron emphasize this to the Israelites (v. 6-7).

Jonah 3:10-4:11

The Book of Jonah is one of the shortest in the Bible, and is included with the 12 Minor Prophets. Even though Jonah is never described in the Book as a “prophet,” he is a “prophet” who speaks (in his own way) for YHWH by urging the Assyrians to repent.

The story was written after the Exile (after 539 BCE), but was set in the period of Assyrian power and threats against Israel and Judea (850 to 609 BCE). Sending Jonah to convert Nineveh (the capital of Assyria) would be unthinkable, and Jonah knew this was a “Mission Impossible.” When told by God to go to Nineveh, Jonah got on a ship for Tarshish (Spain) – about as far from Assyria as possible.

Just before today’s reading, Jonah warned the Assyrians of impending destruction. Because they repented, God decided not to punish them. Today’s reading recounts Jonah’s anger with God’s mercy. He was so angry that he preferred to die (4.3, 4.8).

Jonah, like the Book of Ruth and portions of Isaiah, emphasized the inclusivity of God’s love and mercy for all, not just the people of Israel and Judea. This tension between inclusivity and exclusivity continued into the First Century, and is still with us today.

Philippians 1:21-30

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi, and thanked them for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea or Ephesus.

Today’s reading reflects Paul’s tension between living in the flesh and seeing dying as “gain” for living in Christ (v. 21). His exhortation to “live in a manner worthy of the gospel of Christ” (v.27) is subversive for Roman citizens in the sense that it presents Jesus the Christ as LORD rather than Caesar. This may lead to suffering but will be salvation for the Philippians (vv. 28-29).